Lukas 9:26

9:26 For whoever is ashamed ¹  of me and my words, the Son of Man will be ashamed of that person ²  when he comes in his glory and in the glory ³  of the Father and of the holy angels.

Lukas 13:17

13:17 When ⁴  he said this all his adversaries were humiliated, ⁵  but ⁶  the entire crowd was rejoicing at all the wonderful things ⁷  he was doing. ⁸ 

Lukas 16:3

16:3 Then ⁹  the manager said to himself, ‘What should I do, since my master is taking my position ¹⁰  away from me? I’m not strong enough to dig, ¹¹  and I’m too ashamed ¹²  to beg.

Lukas 14:9

14:9 So ¹³  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ¹⁴  you will begin to move to the least important ¹⁵  place.

Lukas 1:25

1:25 “This is what ¹⁶  the Lord has done for me at the time ¹⁷  when he has been gracious to me, ¹⁸  to take away my disgrace ¹⁹  among people.” ²⁰ 

Lukas 20:11

20:11 So ²¹  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ²² 

Lukas 11:8

11:8 I tell you, even though the man inside ²³  will not get up and give him anything because he is his friend, yet because of the first man’s ²⁴  sheer persistence ²⁵  he will get up and give him whatever he needs.

Lukas 18:32

18:32 For he will be handed over ²⁶  to the Gentiles; he will be mocked, ²⁷  mistreated, ²⁸  and spat on. ²⁹ 

Lukas 20:47

20:47 They ³⁰  devour ³¹  widows’ property, ³²  and as a show make long prayers. They will receive a more severe punishment.”

[9:26]  ¹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ² tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ³ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[13:17]  ⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ⁵ tn Or “were put to shame.”

[13:17]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ⁷ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ⁸ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[16:3]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹⁰ tn Grk “the stewardship,” “the management.”

[16:3]  ¹¹ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹² tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[14:9]  ¹³ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ¹⁴ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ¹⁵ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[1:25]  ¹⁶ tn Grk “Thus.”

[1:25]  ¹⁷ tn Grk “in the days.”

[1:25]  ¹⁸ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁹ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ²⁰ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[20:11]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ²² sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[11:8]  ²³ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ²⁴ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ²⁵ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[18:32]  ²⁶ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ²⁷ sn See Luke 22:63; 23:11, 36.

[18:32]  ²⁸ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ²⁹ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[20:47]  ³⁰ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ³¹ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ³² tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).